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如殺無道以就有道何

賞孔園正子国

之子季孰對季 康不對康敢日康

竊。曰子不政子惡

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問 苟患正者問小
子盜 正政

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道孔 何子 如。日

欲 孔

帥子。

雖子。
子。

以孔

CHAP. XVI. The Master said, 'The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect

their bad qualities. The mean man does the opposite of this.' CHAP. XVII. Chi K'ang asked Confucius about government. Confucius replied, 'To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?'

CHAP. XVIII. Chi K'ang, distressed about the number of thieves in the State, inquired of Confucius how to do away with them. Confucius said, ‘If you, sir, were not covetous, although you should reward them to do it, they would not steal.'

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CHAP. XIX. Chi K'ang asked Confucius about government, saying, What do you say to killing the unprincipled for the good of the principled?' Confucius replied, Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation

16. OPPOSITE INFLUENCE UPON OTHERS OF THE of your not being ambitious.'

SUPERIOR MAN AND THE MEAN MAN.

17. GOVERNMENT MORAL IN ITS END, AND EFFICIENT BY EXAMPLE.

18. THE PEOPLE ARE MADE THIEVES BY THE EXAMPLE OF THEIR RULERS. This is a good in

賞之-賞

19. KILLING NOT TO BE TALKED OF BY RULERS;

THE EFFECT OF THEIR EXAMPLE.

In 就有道

stance of Confucius's boldness in reproving 就 is an active verb, =成or成就,‘to

men in power. Chi K'ang (II. xx) had made himself head of the Chi family, and entered complete,' 'to perfect.' is used in a vague into all its usurpations, by taking off the infant sense, not positive virtue, but = nature,''chanephew, who should have been its rightful

chief. 不欲=不貪, did not covet,'i.e.

racter.' Some for 上 would read 尙=加

a position and influence to which you have no 'to add upon,' but itself must here have

right.荀子之不欲='given the fact

substantially that meaning. 草上之風

必色也聞。子達国小

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小孔

夫以質日對子長
張之而

聞下 直是曰曰問 德民日 人而聞在 何士

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君政

風之用

而 天家達謂必德殺

行家觀達必者之偃風子

between superiors and inferiors, is like that between the wind and The grass must bend, when the wind blows across it.'

the grass.

CHAP.XX. 1. Tsze-chang asked, 'What must the officer be, who

may be said to be distinguished?'

2. The Master said, What is it you call being distinguished ?’ 3. Tsze-chang replied, 'It is to be heard of through the State, to be heard of throughout his clan.'

4. The Master said, ‘That is notoriety, not distinction. 5. Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others.

Such

a man will be distinguished in the country; he will be distinguished in his clan.

6. 'As to the man of notoriety, he assumes the appearance of

- 草加之以風(the grass, having the If, however, be understood of 'a scholar,'

wind upon it.'

20. THE MAN OF TRUE DISTINCTION, AND THE

MAN OF NOTORIETY.

邦 will = 州里,(the country,' 'people

I. The ideas of ‘a scholar' generally,'and 家 will =族黨 (the circle

and an ‘officer' blend together in China.

達=通達(to reach all round;'—being of relatives and neighbours' 5. 下人,一

influential, and that influence being acknow is the verb. The dictionary explains it ledged. 3. Ift be an officer,' then 在邦 by to descend. From being on high to beassumes him to be the minister of a prince of a come low.' But it is here rather more still,

= 'to come down below other men.' 6. The

State, and, that he is only the minister condemnation here might be more fully and of a great officer, who is the head of a clan. I clearly expressed.

Wai

違居之不疑在邦必聞在

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敢問崇德修慝辨惑子 遊於舞雩之下

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德日
日日

Roong!

樊必

bae

聞。

先德

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與攻其惡無攻人之惡

善哉問先事後得非崇

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weng

wing

身以及其親非惑與

非修恩與一朝之忿忘其

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virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in

the country; he will be heard of in the clan.'

CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the trees about the rain altars, said, 'I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.'

2. The Master said, 'Truly a good question!

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3. If doing what is to be done be made the first business, and success a secondary consideration;-is not this the way to exalt virtue? To assail one's own wickedness and not assail that of others; -is not this the way to correct cherished evil? For a morning's anger to disregard one's own life, and involve that of his parents;— is not this a case of delusion?'

CHAP. XXII. I. Fan Ch'ih asked about benevolence. The Master said, 'It is to love all men.' He asked about knowledge. The Master said, 'It is to know all men.'

21. HOW TO EXALT VIRTUE, CORRECT VICE, AND | a conversation with Fan Ch'ih,其惡as there, under the last point of the inquiry, 其= 已, himself, his own. A morning's

DISCOVER DELUSIONS. Compare chap. x. Here,

Confucius simply indicates a case of delusion,

and perhaps that is the best way to teach how

to discover delusions generally. 1. Fan Ch'ih,
see II. v.
see XI. xxv. 7; followed

舞雲

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here byŹ, there must be reference to the

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trees growing about the altars.formed planations, the student still finds it difficult to

from‘heart’and ‘to conceal,' = secret vice. understand the chapter. I.

仁 here, being

3. 先事後得compare with先難 opposed to, or distinct from, 知", is to be taken

後獲, in VI. xx, which also is the report of as meaning (benevolence,' and not as ‘perfect

尹者者問見直知。 有直知子錯

尹不仁者遠矣

子貢問友子日忠告而善道

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矣 天何子夏諸
湯下謂日日柱
選也舉鄉能

矣。天於 子直也使
也使樊
下眾夏錯
錯吾枉遲

選舉 日 諸見者未
枉於直。達。

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衆陶 能夫樊

伊仁

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2. Fan Ch'ih did not immediately understand these answers. 3. The Master said, 'Employ the upright and put aside all the crooked;-in this way the crooked can be made to be upright.'

4. Fan Ch'ih retired, and, seeing Tsze-hsiâ, he said to him, 'A little while ago, I had an interview with our Master, and asked him about knowledge. He said, “ Employ the upright, and put aside all the crooked;–in this way, the crooked will be made to be upright.” What did he mean ?’

5. Tsze-hsiâ said, 'Truly rich is his saying!

6.‘Shun, being in possession of the kingdom, selected from among all the people, and employed Kâo-yâo, on which all who were devoid of virtue disappeared. T'ang, being in possession of the kingdom, selected from among all the people, and employed Î Yin, and all who were devoid of virtue disappeared.'

CHAP. XXIII. Tsze-kung asked about friendship. The Master

said, 'Faithfully admonish your friend, and skilfully lead him on.

If you find him impracticable, stop. Do not disgrace yourself.'

virtue.’2.

未 ,'not yet,'i. e. not immediately.

their knowledge of men-in the selection of

the ministers who were named. That was their employment of the upright, and therefore all devoid of virtue disappeared. That was their making the crooked upright;-and so their love

3. Compare II. xix. 4.鄉, 4th tone, in the
dictionary defined by, formerly.' 6. See
the names here in the Shu-ching, Parts II, III,
and IV. Shun and Tang showed their wisdom | reached to all.

輔友以自則之

仁以文君會辱止不

友會子子焉。毋可

CHAP. XXIV. The philosopher Tsăng said, The superior man

on grounds of culture meets with his friends, and by their friendship helps his virtue.'

23. PRUDENCE IN FRIENDSHIP. ✈, read kú, 24. THE FRIENDSHIP OF THE CHÜN-TSZE.

as in III. xvii, implying some degree of defer- 以文, (by means of letters,' i. e. common

ence.

道2導, as in II. iii.

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爲季氏

BOOK XIII. TSZE-LÛ.

倦。益。勞

日之先政子叶子

第十三

無請之子路三路

CHAPTER I. I. Tsze-lû asked about government. The Master said, 'Go before the people with your example, and be laborfous in their affairs.’

2. He requested further instruction, and was answered, ' Be not weary (in these things).'

CHAP. II. I. Chung-kung, being chief minister to the Head of the Chî family, asked about government. The Master said, ' Employ HEADING OF THIS Book.子路第十之(民) in the same way under the regi, 'Tsze-lû, No. 13.' Here, as in the last men of 勞勞之為他勤勞

chapters.

'to

Book, we have a number of subjects touched be laborious for them; that is, to set them the upon, all bearing more or less directly on the government of the State, and the cultivation example of diligence in agriculture, &c. It is of the person. The Book extends to thirty better, however, according to the idiom I have several times pointed out, to take as giving a sort of neuter and general force to the preceding words, so that the expressions are= 'example and laboriousness.'-K'ung Ân-kwo understands the meaning differently: 'set the people an example, and then you may

1. THE SECRET OF SUCCESS IN GOVERNING IS THE UNWEARIED EXAMPLE OF THE RULERS:-A LESSON

TO TSZE-LO. 1. To what understood antecedents do the refer? For the first, we may suppose

=

民:-先之-率民 or 道民,

'precede the people,' 'lead the people,' that

is, do so by the example of your personal con

make them labour.' But this is not so good.

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duct. But we cannot in the second clause bringing comes to be the same.

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